maNavALa mAmunigaL identifies that our SrIvaishNava sampradhAyam is emperumAnAr (rAmAnuja) dharisanam as declared by namperumAL (SrIranganAthan). Together we can explore the depths of this glorious sampradhAyam in this blog site. This website is a humble samarpaNai at mAmunigaL's ponnadi (his thiruvadi [lotus feet] is called ponnadiyAm sengamalam - representing ponnadikkAl jIyar - 1st pontiff of vAnamAmalai/thOthAdhri mutt).

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Note: srI U. vE.
gOpAlakrishNa dhAsar (kOnAr) who was living in chennai and a sishya of
kOil kandhAdai vAdhUla aNNan swamy compiled a set of beautiful
phrases/sentences from nampiLLai's eedu (documented by vadakku thiruvIdhi piLLai) vyAkyAnam long ago. kOil vidhwAn srI U. vE. R
narasimhAchAryar swamy (paramapadhavAsi) wrote simple thamizh meanings
for those phrases/sentences. This book (https://docs.google.com/file/d/0ByVemcKfGLucbWJNTUMzVS1KTzA/edit?usp=sharing) was originally released on 7-1-68 and
was re-published by puthur raghurAman swamy (editior: srI sailEsa
dhayApAthram magazine). In this series we are relishing this great compilation with the english translation for the same.

jIvAthmA, by nature, is a servitor of the supreme lord srIman nArAyaNan. Only if he serves bhagavAn/bhAgavathas he will have his svarUpam satisfied. Such kainkaryam (service) is the result of reaching bhagavAn.22. sEshikku udhdhEsyamAnathu sEshabhUthanukku udhdhEsyamAych chollavENumO.சேஷிக்கு உத்தேச்யமானது சேஷபூதனுக்கு உத்தேச்யமாய்ச் சொல்லவேணுமோ.

srIrangam (and other dhivyadhEsams) is dear to emperumAn and thus dear to bhAgavathas as well

My mouth will only glorify bhagavAn. My hands will only worship the one who measured the whole world as thrivikraman. My eyes will not see anything but the divine form of kaNNan emperumAn who consumed the poison from the breast of evil-minded pUthanA and my ears will not hear anything other than his names.By engaging the senses in bhagavath vishayam, the hurdles that stop the progress of jIvAthmA will automatically be removed.24. guNangaLukku piriththu sthithiyAthal, upalambamAthal illAthAp pOlE vibhUthikkum avanaiyozhiya sthithiyAthal upalambamAthalillai.குணங்களுக்கு பிரித்து ஸ்திதியாதல், உபலம்பமாதல் இல்லாதாப் போலே விபூதிக்கும் அவனையொழிய ஸ்திதியாதல் உபலம்பமாதலில்லை.

sthithi - existence, upalambam - observability. An attribute can neither exist nor can be observed without the substance. For example, in red cloth - the redness and the cloth are inseparable - so redness can neither exist without that cloth nor can it be observed separately. Similarly, bhagavAn's wealth (nithya vibhUthi - spiritual world, leelA vibhUthi - material world) can neither exist nor can be observed without bhagavAn.25. karma nibanthanamAna AkAram smruthi vishayamAgAthapadiyAna pAkam piRanthAl thadhIyamAyE thORRi ellAmokka anubhAvyamAyirukkum.கர்ம நிபந்தநமான ஆகாரம் ஸ்ம்ருதி விஷயமாகாதபடியான பாகம் பிறந்தால் ததீயமாயே தோற்றி எல்லாமொக்க அநுபாவ்யமாயிருக்கும்.Once we fully realize that bodily comforts/distresses are due to our own puNyam/pApam only, we will understand that every thing is owned by sarvEsvaran and naturally acceptable.

Due to his deep devotion towards srIman nArAyaNan, prahlAdhAzhwAn was blissful as ever even when he was placed in fire

Translator's note: This principle is explained beautifully by piLLai lOkAchAryar in thathva thrayam 74, 75, 76 sUthrams which we can understand through the beautiful commentary of maNavALa mAmunigaL. He explains that since everything is owned by bhagavAn, everything is favourable only. It is only due to our bodily conception we consider some as favourable and others as unfavourable. For example, due to the bodily conception, if one person feels hot in one place during summer, the same person feels cold in the same place during winter. But if we go beyond the bodily conception - one will understand the true nature of jIvAthmA, accept whatever situation one is placed in and will work positively with a favourable attitude towards bhagavAn in all such situations.26. vaishNava santhAnaththilE piRanthArkku Isvara marmangaL theriyumiRE.வைஷ்ணவ ஸந்தாநத்திலே பிறந்தார்க்கு ஈஸ்வர மர்மங்கள் தெரியுமிறே.

One who is born in vaishNava family, will know the intricacies/confidential matters of bhagavAn. For example, ANdAL who was the daughter of periyAzhwAr was fully aware of the divine qualities/intricacies of bhagavAn.27. manushya janmaththukku palam bhagavath samAsrayaNamAy irukka, athu illAthAr manushyar allar.மனுஷ்ய ஜந்மத்துக்கு பலம் பகவத் ஸமாஸ்ரயணமாய் இருக்க, அது இல்லாதார் மனுஷ்யர் அல்லர்.

The purpose of human birth is to approach bhagavAn and accept his refuge. If that was not done, those people will not even be considered as humans.28. prAthikUlya varjanamiRE vENduvathu.ப்ராதிகூல்ய வர்ஜநமிறே வேண்டுவது.It is essential for the jIvAthmA to atleast abstain from unfavourable acts towards bhagavAn.

Translator's note: piLLai lOkAchAryar explains this beautifully in mumukshuppadi 203rd sUthram through rAmAyaNa slOkam "cha chAla chApam cha mumOcha vIra". When rAvaNan was holding on to the bow and shooting arrows at srI rAma, srI rAma was counter-attacking as well - but when rAvANa's bow was broken by srI rAma and he dropped it down, srI rAma immediately stopped attacking rAvaNa and gave him a life-line.This principle is explained in context of all other upAyams (other than bhagavAn himself) which stop bhagavAn from uplifting us.29. oru chiRAyai visvasiththu ARu mAsaththukku vENum chORum thaNNIrum ERRikkoNdu kadalilizhiyA ninRAn. avvOpAthi visvAsamAgilum vENdavO bhagavath vishayaththaip paRRuvArkku.ஒரு சிறாயை விச்வஸித்து ஆறு மாஸத்துக்கு வேணும் சோறும் தண்ணீரும் ஏற்றிக்கொண்டு கடலிலிழியா நின்றான். அவ்வோபாதி விச்வாஸமாகிலும் வேண்டவோ பகவத் விஷயத்தைப் பற்றுவார்க்கு.chiRAy - small boat. People have faith on a boat and board it with food and water that are required for six months and venture into the ocean. Should we not have atleast the same faith in taking shelter of bhagavAn? In today's world, we have faith in so many aspects like doctors, travel on vehicles (on the road, water and air), job, bank balance, properties, etc - if only we (who have surrendered to bhagavAn through an AchAryan) had similar faith towards bhagavAn we will have total commitment towards him and give up on these totally material aspirations.30. prApyaththil prathamAvathi bhagavachchEshathvaththaLavilE niRkai; charamAvathi bhAgavatha sEshathvaththaLavilE varugai.ப்ராப்யத்தில் ப்ரதமாவதி பகவச்சேஷத்வத்தளவிலே நிற்கை; சரமாவதி பாகவத சேஷத்வத்தளவிலே வருகை.

Note: srI U. vE.
gOpAlakrishNa dhAsar (kOnAr) who was living in chennai and a sishya of
kOil kandhAdai vAdhUla aNNan swamy compiled a set of beautiful
phrases/sentences from nampiLLai's eedu (documented by vadakku thiruvIdhi piLLai) vyAkyAnam long ago. kOil vidhwAn srI U. vE. R
narasimhAchAryar swamy (paramapadhavAsi) wrote simple thamizh meanings
for those phrases/sentences. This book (https://docs.google.com/file/d/0ByVemcKfGLucbWJNTUMzVS1KTzA/edit?usp=sharing) was originally released on 7-1-68 and
was re-published by puthur raghurAman swamy (editior: srI sailEsa
dhayApAthram magazine). In this series we are relishing this great compilation with the english translation for the same.

dheivanAyakan and his divine consorts - nammAzhwAr declares total surrender towards him

Any other goal than bhagavAn is simply not truly achievable goal. Any other means than bhagavAn is simply not a true path. One should clearly remove these misconceptions from the mind and be fully faithful that there is nothing other than bhagavAn to be achieved. That is the best situation to be for a jIvAthmA.

12. paramasEshiyaik kaNdAr dhvArasEshigaL aLavil nillArgaLiRE.

பரமசேஷியைக் கண்டார் த்வாரசேஷிகள் அளவில் நில்லார்களிறே.

paramapadhanAthan - master of nithya sUris and everyone else

emperumAn who does not have any one equal or higher to him is the true master for every one. Other dhEvathas such brahmA, rudhran, etc., are called dhvAra sEshis - meaning they are empowered by antharyAmi emperumAn (srIman nArAyaNan) to be master of certain tasks (like creation, annihilation, etc). bhagavAn blesses the ones who surrender unto him directly. For the ones who surrender to other dhEvathas, he blesses them indirectly through the dhEvathas (by being the antharyAmi of those dhEvathas). Thus, the ones who have truly understand the nature of bhagavAn, will not approach other dhEvathas such as brahmA, rudhran, etc.

AzhwArs were blessed with blemishless knowledge by emperumAn out of his causeless mercy

emperumAn revealed his true nature, forms, auspicious qualities, wealth (nithya/leelA vibhUthis), etc to AzhwArs out of his nirhEthuka krupai (causeless mercy) and thus they saw him. Unless emperumAn reveals these mercifully by himself, it is impossible difficult to understand him through ones own efforts.

The purpose/objective of bhagavAn's incarnations is to destroy the evil forces who are opposed to his devotees and to uplift his devotees. Translator's note: The same principle is identified by piLLai lOkAchAryar in srIvachana bhUshaNa dhivya sAsthram - bhagavAn's avathArams and his great activities during such avathArams are due to the offenses that were done against bhAgavathas.

nammAzhwAr (who was fully removed of any effects of karmA by the divine grace of emperumAn) shows great attachment towards the beauty of makara nedunkuzhaik kAthar, thenthiruppErai

samsAris (conditioned souls) are bound by their karmA. bhagavAn's divine forms are most beautiful and have the ability to remove all sorrows of the ones who see them. But until ones karmA is nullified, one will not be able to fully engage ones mind into the divine forms of bhagavAn.

nirUpakam - that which is used to establish the quality; nirUpyam - that which is established;

The jIvAthmA's natural subservience to emperumAn is determined by his actions of service towards emperumAn, His nature is determined through his service. So, the ones who dont serve emperumAn does not qualify to be a chEthanan/jIvAthmA (soul) - i.e., he will be considered as achit (insentient - without knowledge) only.

20. pArathanthriya rasam aRivArkku svAthanthriyam anarththam.

பாரதந்த்ரிய ரஸம் அறிவார்க்கு ஸ்வாதந்த்ரியம் அநர்த்தம்.

bharathAzhwAn manifested absolute dependence towards srI rAma

pArathanthriyam - to be at the complete disposal of bhagavAn. For the ones who have tasted and understood being dependent on bhagavAn and being fully at his disposal, the thought that "I am independent" is very fearful.

Note: srI U. vE.
gOpAlakrishNa dhAsar (kOnAr) who was living in chennai and a sishya of
kOil kandhAdai vAdhUla aNNan swamy compiled a set of beautiful
phrases/sentences from nampiLLai's eedu (documented by vadakku thiruvIdhi piLLai) vyAkyAnam long ago. kOil vidhwAn srI U. vE. R
narasimhAchAryar swamy (paramapadhavAsi) wrote simple thamizh meanings
for those phrases/sentences. This book (https://docs.google.com/file/d/0ByVemcKfGLucbWJNTUMzVS1KTzA/edit?usp=sharing) was originally released on 7-1-68 and
was re-published by puthur raghurAman swamy (editior: srI sailEsa
dhayApAthram magazine). In this series we are relishing this great compilation with the english translation for the same.

thirumanthram reveals the true nature of jIvAthmA, i.e., "I (jIvAthmA), who is subservient only to srIman nArAyaNan, should give up any self-interest and accept him as the total refuge. I should serve srIman nArAyaNan (who is the master of everyone) in all possible ways" (gist of piLLai lOkAchAryar's mumukshuppadi sUthram 115 summarizing thirumanthram). By constantly remembering the meanings of thirumanthram, one becomes truly situated in the knowledge of self and becomes eligible for salvation.

After the appearance of srI rAma (who is the son of dasaratha chakkaravarthi), the monkeys acquired fame (since they got the association of srI rAma and helped him during the battle). Similarly, after the appearance of AzhwArs, birds acquired fame - since they were requested to be messengers by AzhwArs to go and inform to bhagavAn about their sufferings in separation. Translator's note: Detailed explanation of AzhwAr's thUdhu can be seen at http://www.kaarimaaran.com/downloads/thoodhu.xls

AchAryan is usually identified as gataka - the one who connects two persons. Both his Athma guNams (auspicious virtues/qualities of the soul) like krupai (mercy), kAruNyam (compassion), etc and his rUpa guNams (auspicious virtues/qualities of the divine form) like saundharyam (beauty), mArdhavam (tender nature), etc are the objects of appreciation for the sishya,

bhagavAn (who is abode and controller of everything) cannot sustain himself without the objects that are related to his devotees. Translator's note: For example, krishNa longed for butter since they were hand-made by the cow-herd girls who are very attached to him.

vibhIshaNan surrendering to srI rAma as it is (He did not think about purifying himself by taking a bath before performing sharaNAgathi)

One who is qualified need not give up his qualification to approach emperumAn; One who is not qualified need not earn qualification to approach emperumAn; So, Iswaran as the only refuge is common for every one and every one naturally is privileged to surrender to bhagavAn.7. nAm AzhwArai anubavikkumpOthu cheruppu vaiththuth thiruvadi thozhappukkAppOlE pOgavoNNAthu.நாம் ஆழ்வாரை அனுபவிக்கும்போது செருப்பு வைத்துத் திருவடி தொழப்புக்காப்போலே போகவொண்ணாது.

When one person went into the temple, he left his chappals/shoes outside. But even while worshipping emperumAn, he was constantly worried about the safety of his chappals. This is not beneficial. Similarly, when we worship AzhwAr, we should have our full focus on AzhwAr only and should not be thinking about other sensual pleasures or materialistic aspirations.8. avan viduvathu budhdhi pUrvam prAthikUlyam paNNinArai; kaikkoLLugaikku mithra bAvamE amaiyum.அவன் விடுவது புத்தி பூர்வம் ப்ராதிகூல்யம் பண்ணினாரை; கைக்கொள்ளுகைக்கு மித்ர பாவமே அமையும்.bhagavAn gives up (and punishes too) the ones who intentionally acts against the desires of bhagavAn. But he accepts and blesses the ones who even pretend as a friend. Translator's note: It is explained by the pUrvAchAryas that, even while killing hiraNya kasipu, narasimha bhagavAn checks his heart to see if there is any good intention at all but finds all hatred. sIthA pirAtti instructs rAvaNa to become a friend of srI rAma to be forgiven (she says rAvaNa need not even surrender to srI rAma, he can just show some friendship towards him to be forgiven and accepted).

AzhwArs consider emperumAn's help to gajEndhran as if he helped AzhwArs themselves

When a srIvaishNava is done a favour by bhagavAn, if we feel happy and cherish that as if bhagavAn helped us, that indicates that we have truly understood our true relationship with bhagavAn. If we dont feel happy for the other person, that means we have not truly understood our relationship with bhagavAn who is the master of every one.10. ammi thuNaiyAga ARizhigaiyiRE, ivanai vittu upAyAntharaththaip paRRugai.அம்மி துணையாக ஆறிழிகையிறே, இவனை விட்டு உபாயாந்தரத்தைப் பற்றுகை.ammi - grinding stone (heavy). Instead of accepting srIman nArAyaNan as the total refuge, accepting other upAyams (karma, gyAnam, bhakthi, etc) to achieve him is like jumping into a river with a heavy stone tied to us - the stone will drown into the river and will pull us along as well (suicidal).Full series can be viewed at: http://ponnadi.blogspot.in/p/divine-revelations-of-lokacharya.html.

In the previous article (http://ponnadi.blogspot.in/2013/07/anthimopaya-nishtai-17.html),
we observed the glories of srIvaishNavas through the words of emperumAn, pirAtti, AzhwArs and
AchAryas. We also observed the unconditional kindness shown by sIthA
pirAtti and mAmunigaL towards the ones who troubled them. We will now
see the concluding section of this divine grantham.Thus, as said in "sthAvarANyapi muchyanthE" (ஸ்தாவராண்யபி முச்யந்தே - Even plants are liberated by the touch of vaishNava) and "pasur manushya: pakshI vA" (பசுர் மநுஷ்ய: பக்ஷீ வா
- animals, humans and birds - all are liberated by establishing a
connection with a vaishNava) our pUrvAchAryas surrendered to their
AchAryas who are focussed on uplifting the entire world and are most
merciful. Our pUrvAchAryas are all knowing, the leaders among the
scholars who can distinguish between the essence and the extraneous
principles, the ones who have completed all their responsibilities (by
taking shelter of sadhAchAryas) and always focussed on mangaLAsAsanam
(praying for the well-being of bhagavAn and bhAgavathas). As said (by
ANdAL in nAchiyAr thirumozhi) "nAnum piRanthamai poyyanRE" (நானும் பிறந்தமை பொய்யன்றே - nAchiyAr thirumozhi 10.4 - If emperumAn does not come and see me, me being the daughter of periyAzhwAr is not worth it) and "vallaparisu varuvipparEl athu kANdumE (வல்லபரிசு வருவிப்பரேல் அது காண்டுமே - nAchiyAr
thirumozhi 10.10 - if periyAzhwAr makes emperumAn come, I will see him)
they have learnt the blemishless path of surrendering unto
srIvaishNavas who are always glorifying emperumAn. Then, with full
knowledge without any doubt, they will focus on such AchAryas as the
most apt object of worship/service and feel that they are burdenless and
are resting in cool breeze in hot summer. They are free from anxiety
about the ultimate goal as said in "siRRa vENdA" (சிற்ற வேண்டா - thiruvAimozhi 9.1.7 - no need to worry) and by holding on to the guru paramparai and stay as said in dhEvu maRRaRiyEn (தேவு மற்றறியேன் - kaNNinuN chiruthAmbu 2 - I know no other god than nammAzhwAr). Such noble qualities are seen in:

Please note that there are many more such noble souls who are surrendered to our pUrvAchAryas.

There
are many srIvaishNavas with such great AchArya nishtai at the lotus
feet of our jIyar (mAmunigaL). Even today (in the times of paravasthu
pattarpirAn jIyar) we can observe these amongst the relationships where
both AchAryas and sishyas are fully qualified. Even in the future, as
long as rAmAnuja sidhAntham is blossoming, as said in "kaliyum kedum kaNdu koNmin" (கலியும் கெடும் கண்டு கொண்மின்
- ill-effects of kali will be destroyed), there will be qualified
personalities forever. For such personalities, even if they casually
speak some words, those will become most auspicious. All their divine
words will reveal the meanings of thirumanthram which is the essence of
all of vEdhAntham.

Simple
translation: What is said even playfully by the twice born, who are reposed in the principles of the Vedic scriptures and are experts in disseminating the knowledge of the same, becomes the righteous and exalted opinion.

adhiganthavyAssanthO yadhyapi kurvanthi naikamupadhEsamyAsthEshAm svairakathAsthA Eva bhavanthi sAsthrArththA:அதிகந்தவ்யாஸ்ஸந்தோ யத்யபி குர்வந்தி நைகமுபதேசம்யாஸ்தேஷாம் ஸ்வைரகதாஸ்தா ஏவ பவந்தி சாஸ்த்ரார்த்தா:
Simple translation: Not only the teachings of noble men, but also their actions are to be studied carefully. (This is because) What constitutes their personal discipline is verily the purport of the scriptures.gyAna sAram 40alli malar pAvaikkanbar adikkanbarsollum avidu suruthiyAm nalla padiyAm manu nURkavar saridhai pArvai sediyAr vinaith thogaikkuth thIஅல்லி மலர் பாவைக்கன்பர் அடிக்கன்பர்சொல்லும் அவிடு சுருதியாம் நல்ல படியாம் மனு நூற்கவர் சரிதை பார்வை செடியார் வினைத் தொகைக்குத் தீSimple
translation: Those who are attached to the lotus feet of husband of srI mahAlakshmi, their words are as good as vEdham itself, their life is
the source for manu smruthi and their vision is the destroyer of all the
sins.thadhukthimAthram manthrAgryamததுக்திமாத்ரம்மந்த்ராக்ர்யம்Simple translation: Words spoken by him
make up the best manthramSince
such devotees are known to not speak anything useless even
forgetfully, all their divine words will reflect the meanings of
thirumanthram which is the essence of all of vEdhAntham.As
said in the following slOkam, thirumanthram contains all the essential
principles of all pramANams and all that is to be known.ruchO yajumshi sAmAni thathaivatharvaNAni chasarvamashtAksharAnthastham yachchAnyadhapi vAngmayamருசோ யஜும்ஷி ஸாமாநி ததைவதர்வணாநி சஸர்வமஷ்டாக்ஷராந்தஸ்தம் யச்சாந்யதபி வாங்க்மயம்Simple
translation: The meanings of rig, yajur, sAma, atharvaNa vEdhams,
vEdhAntham, ithihAsams, purANams, smruthis, etc., are all contained in
this ashtAkshara mahAmanthram.Such
glorious thirumanthram explains 3 important principles through the 3
padhams (words) - aum (sEshathvam - servitorship), nama:
(pArathanthriyam - total dependence) and nArAyaNAya (kainkaryam -
uninterrupted service to the sole pleasure of bhagavAn alone). These
principles applies towards bhagavAn partially and towards bhAgavathas
fully. This is why, our pUrvAchAryas, understanding this epitome of
essential principles, explained the same in samskrutha, dhrAvida,
maNipravALa texts in unison (unanimously). A sishsya should constantly
mediate and be situated in the ultimate nishtai of AchArya abhimAnam
(mercy/affection of AchArya) and always consider his AchAryan as the
master, refuge, object of enjoyment and all types of relation to oneself
(ALavandhAr's sthOthra rathnam 5: mAthA pithA yuvathaya: [மாதா பிதா யுவதய:] - nammAzhwAr is mother, father, wife, children, etc., for us, madhurakavi AzhwAr's kaNNinuN chiru thAmbu 4: annaiyAy aththanAy [அன்னையாய் அத்தனாய்] - nammAzhwAr is my mother and father, mAmunigaL's Arthi prabhandham 3: thanthai
naRRAy thAram thanayar perumchelvam enRanakku nIyE ethirAsA [தந்தை
நற்றாய் தாரம் தனயர் பெரும்செல்வம் என்றனக்கு நீயே எதிராசா] - yathirAja! my dear father! you are my father, mother, wife, wealth, etc) as identified in:

In such relationship with the true AchArya, the sishya should have the following attitude:

should constantly meditate on the first surrender to AchArya and have that "nama:" as the manthram (Translator's
note: japthavyam guruparamparaiyum dhvayamum says piLLai lOkAchAryar -
here asmadh gurubhyO nama: ... srIdharAya nama: is considered
as the first manthram to recite before reciting dhvaya mahA manthram)

Such
adhikAris (qualified sishyas) who are fully situated in AchArya
nishtai, can give up all sensual pleasures and materialistic
aspirations. They can relish the divine auspicious form of AchAryan as
said in "sadhA pasyanthi" (ஸதா பச்யந்தி - In paramapadham jIvAthmAs
are blissful by constantly having the vision of bhagavAn). Further, they
can serve their AchAryan in both this world and paramapadham as said in
"athra parathra chApi" (அத்ர பரத்ர சாபி - sthOthra rathnam 2) along with like minded
devotees in paramapadham (which is the abode of endless bliss) and be
submerged in an ocean of nectarean joy and perform mangaLAsAsanam
forever.

nAthamuni - ALavandhAr, kAttu mannAr kOil (avathAra sthalam)

We can constantly remember the following divine srIsUkthis as pramANam (valid proof) for anthimOpAya (AchArya) nishtai.

rAmAnusa nURRanthAdhi 104 - kaiyil
kaniyanna kaNNanaik kAttith tharilum unRan meyyil piRangiya chIranRi
vENdilan yAn (கையில் கனியன்ன கண்ணனைக் காட்டித் தரிலும் உன்றன் மெய்யில்
பிறங்கிய சீரன்றி வேண்டிலன் யான்) - Even if you show me kaNNan emperumAn (who is well known for his beauty and accessibility for his
devotees), I will only focus on your divine form and qualities and need
nothing else

paramAchAryar ALavandhAr explained this principle in the "mAthA pithA yuva thaya:" (மாதா பிதா யுவதய:)
slOkam towards nammAzhwAr. He established that nammAzhwAr is the
vaishNava kula pathi (leader of the vaishNavas) and nammAzhwAr is
everything for him

pasur manushya pakshIvA (பசுர் மநுஷ்ய பக்ஷீவா)
slOkam - An animal, human or bird - irrespective of the birth (whether
that qualifies for pursuance of knowledge through sAsthram or not), the
connection with a vaishNava will deliver to parampadham easily

AchAryasya
prasAdhEna mama sarvamabIpsitham; prApnuyAmIthi visvAsO yasyAsthi sa
sukI bhavEth (ஆசார்யஸ்ய ப்ரஸாதேந மம ஸர்வமபீப்ஸிதம்; ப்ராப்நுயாமீதி
விச்வாஸோ யஸ்யாஸ்தி ஸ ஸுகீ பவேத்) - One who has the confidence/faith that he will attain all his desires by the grace of his AchAryan, shall be happy

manthram - that which he recites and that which relieves him from the misery of samsAram

para dhEvathai - bhagavAn - who is the object of that manthram

palam - result in the form of kainkaryam which is blessed by bhagavAn

palAnubandhi - ancillary benefits such as full self realisation and living in paramapadham, etc.

pala sAdhanam - the means by which the benefits are accomplished

aihikabOgam - any other sensual pleasures one may aspire for in this world before leaving to paramapadham

piLLai lOkAchAryar, mAmunigaL, paravasthu pattarpirAn jIyar

srI saumyajAmAthrumunE: prasAdhapbAva sAkshAthkrutha sarvathathvamagyAnathAmisra sahasrabAnum srIbattanAtham munimAsrayAmiஸ்ரீ ஸௌம்யஜாமாத்ருமுநே: ப்ரஸாதபாவ ஸாக்ஷாத்க்ருத ஸர்வதத்வம்அஜ்ஞாநதாமிஸ்ர ஸஹஸ்ரபாநும் ஸ்ரீபட்டநாதம் முநிமாச்ரயாமி Simple
translation: I take refuge in srI bhattanAtha muni, who saw the truths as they are by the grace of srI saumyajAmathru muni and who is the Sun of thousand rays that dispels the darkness of ignorance.Thus ends the translation of paravasthu pattarpirAn jIyar's anthimOpAya nishtai.Translator's notes:

Thus we have seen the full glories of AchArya nishtai in this concluding section.

Thanks to srI ranganAthan swamy for providing translations for some samskritha pramANams.

Engage your children in playing a divine card game which will help them memorize details about each dhivyadhEsam and the AzhwArs and at the same time immerse themselves in the thought of srIman nArAyaNan and his divine abodes. Can be a great gift as well.
Contact Sampath swamy at 9790923211 or sampath.thothathri@gmail.com for further details.